| 20. Linguistic Exegesis The sentence begins with the nominative phrase ho de theos tēs eirēnēs {Ὁ δὲ θεὸς τῆς εἰρήνης | ho dè the-ós tēs ei-rḗ-nēs} ‘now the God of peace’, where de functions as a discourse connector introducing a benedictory wish. The genitive tēs eirēnēs is a genitive of quality, characterizing God by peace. The articular participle ho anagagōn {ὁ ἀναγαγὼν | ho a-na-ga-gṓn} ‘the one having brought up’ attributes the decisive resurrection action to God. The prepositional phrase ek nekrōn {ἐκ νεκρῶν | ek ne-krôn} ‘from the dead ones’ specifies the source of resurrection. The object of anagagōn is a layered accusative: ton poimēna {τὸν ποιμένα | ton poi-mé-na} ‘the shepherd’, modified by the genitive tōn probatōn {τῶν προβάτων | tōn pro-bá-tōn} ‘of the sheep’, and the attributive accusative ton megan {τὸν μέγαν | ton mé-gan} ‘the great’, forming ‘the great shepherd of the sheep’. The prepositional phrase en haí-mati diathēkēs aiōníou {ἐν αἵματι διαθήκης αἰωνίου | en haí-ma-ti di-a-thḗ-kēs ai-ō-ní-ou} expresses the instrumental basis of both resurrection and covenant as ‘by the blood of the eternal covenant’. The final appositional accusative ton kyríon hēmōn Iēsoun {τὸν κύριον ἡμῶν Ἰησοῦν | ton ký-ri-on hē-môn Iē-soûn} names ‘our Lord Jesus’ as the great shepherd. The participial clause and stacked modifiers emphasize God’s unified saving act within the framework of an everlasting covenant. |